Marcus Aurelius Antoninus the Roman emperor, his meditations concerning himselfe treating of a naturall mans happinesse; wherein it consisteth, and of the meanes to attaine unto it. Translated out of the originall Greeke; with notes: by Meric Casaubon ...

THE TENTH BOOKE.

O My soule, the time I trust will be, when thou shalt be good, simple, single, more open and visible, then that body by which it is inclosed. Thou wilt one day be sensible of their happinesse, whose end is love, and their affections dead to al worldly things. Thou shalt one day be full, and in want of no externall thing: not seeking pleasure from any thing, either living or unsensible, that this World can afford; nei∣ther wanting time for the continuation of thy plea∣sure, nor place and oportunitie, nor the favour ei∣ther of the weather or of men. When thou shalt have content in thy present estate, and all things present shall adde to thy content: when thou shalt perswade thy selfe, that thou hast all things; all for thy good, and all by the providence of the gods: and of things future also shalt bee as confident, that all will doe well, as tending to the maintenance and preservation in some sort, of his perfect welfare

and happinesse, who is perfection of life, of good∣nesse, and beautie; Who begets all things, and con∣taineth all things in himselfe, and in himselfe doth recollect all things from all places that are dissolved, that of them he may beget others againe like unto them. Such one day shall be thy disposition, that thou shalt be able, both in regard of the gods, and in regard of men, so to fit and order thy conversati∣on, as neither to complaine of them at any time, for any thing that they doe; nor to doe any thing thy selfe, for which thou mayest [justly] be condemned.

II. As one who is altogether governed by na∣ture, let it be thy care to observe what it is that thy nature [in generall] doth require. That done, if thou finde not that thy nature, as thou art a living sensi∣ble creature, will be the worse for it, thou mayest proceed. Next then thou must examine, what thy nature as thou art a living sensible creature, doth re∣quire. And that, whatsoever it be, thou mayest ad∣mit of and doe it, if thy nature as thou art a reason∣able liuing creature, will not bee the worse for it. Now whatsoever is reasonable, is also sociable. Keep thy selfe to these rules, and trouble not thy selfe a∣bout idle things.

III. Whatsoever doth happen unto thee, thou art naturally by thy naturall constitution either a∣ble, or not able to beare. If thou beest able, be not offended, but beare it according to thy naturall con∣stitution [or, as nature hath inabled thee,] If thou beest not able, be not offended. For it will soone make an end of thee, and it selfe, (whatsoever it be) at the same time end with thee. But remember, that

whatsoever by the strength of opinion, grounded upon a certaine apprehension of both [true] profit and duty thou canst conceive tolerable; that thou art able to beare that by thy naturall constitution.

IV. Him that offends, to teach with love and meeknesse, and to shew him his error. But if thou canst not, then to blame thy selfe, or rather not thy selfe neither, [if thy will and endeavours have not been wanting,]

V. Whatsoever it be that happens unto thee, it is that which from all time was appointed unto thee. For by the same cohaerence of causes, by which thy substance from all eternitie was appointed to bee, was also whatsoever should happen unto it, desti∣nated and appointed.

VI. Either [with Epicurus, we must fondly imagine] the atomes [to be the cause of all things] or [wee must needs grant] a Nature. Let this then bee thy first ground, that thou art part of that Universe, which is governed by nature. Then secondly, that to those parts that are of the same kinde and Nature as thou art, thou hast relation of kindred. For of these, if I shall alwayes be mindfull, first as I am a part, I shall never be displeased with any thing, that falls to my particular share of the common chances of the world. For nothing that is behoovefull unto the whole, can be [truly] hurtfull to that which is part of it. For this being the common priviledge of all natures, that they containe nothing in themselves that is hurtfull unto them; it cannot be that the na∣ture of the Universe (whose priviledge beyond o∣ther particular natures, is, that shee cannot against

her will by any higher externall cause be constrai∣ned,) should beget any thing [and cherish it in her bosome] that should tend to her owne hurt and pre∣judice. As then I beare in minde that I am a part of such an Universe, I shall not be displeased with any thing that happens. And as I have relation of kin∣dred to those parts that are of the same kinde and nature that I am, so I shall bee carefull to doe no∣thing that is prejudiciall to the communitie, but in all my deliberations shall my Kinde ever be; and the common good, that, which all my intentions and resolutions shall drive unto, as that which is contra∣ry unto it, I shall by all meanes endeavour to pre∣vent and avoid. These things once so fixed and con∣cluded, as thou wouldest thinke him an happy citi∣zen, whose constant studie and practise were for the good and benefit of his fellow Citizens, and the ca∣riage of the Citie such towards him, that hee were well pleased with it; so must it needs be with thee, that thou shalt live a happy life.

VII. All parts of the world, (all things I meane that are contained within the whole world,) must of necessitie at some time or other come to corrupti∣on. Alteration I should say, to speake truly and pro∣perly; but that I may be the better understood, I am content at this time to use that more commō word. Now say I, if so bee that this bee both hurtfull unto them, and yet unavoidable, would not, thinkest thou, the whole it selfe bee in a sweet case, all the parts of it being subject to alteration, yea and by their making it selfe fitted for corruption, as consi∣sting of things different and contrarie? And did na∣ture

then either of her selfe thus project and pur∣pose the affliction and miserie of her parts, & there∣fore of purpose so made them, not only that haply they might, but of necessity that they should fall in∣to evill; or did not shee know what shee did, when shee made them? For either of these two to say, is equally absurd. But to let passe nature in generall, and to reason of things particular according to their owne particular natures; how absurd and ridiculous is it, first to say that all parts of the whole are, by their proper naturall constitution subject to altera∣tion; and then when any such thing doth happen [as when one doth fall sick and dyeth] to take on and won∣der as though some strange thing had happened? Though this besides might moove not so grievously to take on when any such thing doth happen, that whatsoever is dissolved, it is dissolved into those things, whereof it was compounded. For every dis∣solution is either a meere dispersion, of the Ele∣ments into those Elements againe whereof every thing did consist, or a change, of that which is more solid into Earth; and of that which is pure and sub∣till [or, spirituall;] into aire. So that [by this meanes nothing is lost, but] all resumed againe into those ra∣tionall generative seeds of the Universe; and this U∣niverse, either after a certaine period of time to be consumed by fire, or by continuall changes to bee renued, and so for ever to endure. Now that solid and Spirituall that wee speak of, thou must not con∣ceive it to bee that very same, which at first was, when thou wert borne. For alas! all this that now thou art in either kinde [either for matter of substance,

or, of life;] hath but two or three dayes agoe partly from meates eaten, and partly from aire breathed in, received all its influxe, [being the same then in no other respect, then a running river, maintained by the perpetuall influxe and new supply of waters, is the same.] That therefore which thou hast since received, not that which came from thy Mother, is that which comes to change [and corruption.] But suppose that that [for the generall substance, and more solid part of it] should still cleave unto thee never so close, yet what is that to the proper qualities, and affections of it, [by which persons are distinguished] which cer∣tainly are quite different?

VIII. Now that thou hast taken these names up∣on thee of good, modest, true; of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; take heed least at any times [by doing any thing that is contrarie,] thou be but improperly so called, and lose thy right to these appellations. Or if thou doe, return unto them again with all possible speed. And remember, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notes unto thee an intent and intelligent consideration of every ob∣ject that presents it selfe unto thee, without distra∣ction. And the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a ready and conten∣ted acceptation of whatsoever by the appointment of the common nature, happens unto thee. And the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a super-extention [or, a transcendent, and outreaching disposition] of thy minde, whereby it passeth by all bodily paines and pleasures, honour and credit, death and whatsoever is of the same Na∣ture, [as matters of absolate indifferencie, and in no wife to be stood upon by a wise man.] These then if in∣violably thou shalt observe, and shalt not be ambiti∣ous

to bee so called by others, both thou thy selfe shalt become a new man, and thou shalt begin a new life. For to continue such as hitherto thou hast beene, to undergoe those distractions and distem∣pers [as thou must needes] for such a life [as hitherto thou hast lived,] is the part of one that is very foo∣lish, and is overfond of his life. Whom a man might compare to one of those halfe-eaten wretches, mat∣ched in the Amphitheatre with wild beasts; who as full as they are all the body over with wounds and blood, desire for a great favour, that they may be reserved till the next day, then also, and in the same estate to bee exposed to the same nayles and teeth as before. Away therefore, ship thy selfe, and [frō the troubles & distractions of thy former life] con∣vay thy selfe as it were unto these few Names; and if thou canst abide in them [or, be constant in the pra∣ctise and possession of them] continue there [as glad and joyfull] as one that were translated unto certaine [truely and really so, not by way of name and appellation onely] MAKAPON NHCOYC. Ilands of the Blessed, [otherwise called, The Blessed Ilands. And whenso∣ever thou findest thy selfe, that thou art in danger of a relapse, and that thou art not able to master and overcome [those difficulties, and temptations that pre∣sent themselves in thy present station:] get thee into any private corner, where thou mayest bee better able. Or if that will not serve, forsake even thy life rather. But so that it be not in passion, but in a plaine voluntary modest way: this being the onely com∣mendable action of thy whole life, that thus thou art departed [or, this having beene the maine worke,

and businesse of thy whole life, that thou mightest thus depart.] Now for the better remembrance of those names that we have spoken of, thou shalt finde it a very good helpe, to remember the Gods [as often as may be;] and that, that which they require at our hands, of as many of us, as are by nature reasonable creatures; is not that [with faire words, and outward shew of piety and devotion.] we should flatter them, but that we should become like unto them: and that as all other naturall creatures, the Figge tree for ex∣ample; the Dogge, the Bee; both doe, all of them, and apply themselves unto that, which by their na∣turall constitution, is proper unto them; so man likewise should doe that, which by his Nature, as he is a man, belongs unto him.

IX. Toyes and fooleries [at home;] warres [abroad:] sometimes terror, somtimes torpor, or, stupid sloath:] this is thy dayly slaverie. By little and little [if thou doest not better looke to it] those sacred Dogmata will be blotted out of thy minde. How many things be there, which when as a meere naturalist, thou hast barely considered of according to their nature, thou doest let passe without any further use? Whereas thou shouldst i•• all things so joyne action and con∣templation, that thou mightest both at the same time attend all present occasions, to performe every thing duly, and carefully; and yet so intend the contemplative part too, that no part of that delight and pleasure, which the contemplative knowledge of every thing, according to its true nature doth of it selfe afford, might be lost. [Or, that the true and contemplative knowledge of every thing according to its

owne nature, might of it selfe, (action being subject to many lets and impediments) afford unto thee sufficient pleasure and happinesse.] Not apparent indeede, but not concealed. And when shalt thou attaine to the happinesse of true Simplicity, and unaffected gra∣vity? When shalt thou rejoyce in the certaine knowledge of every particular object according to its true Nature: as what the matter and substance of it is; what use it is for in the world: how long it can subsist: what things it doth consist of: who they be that are capable of it, and who they that can give it, and take it away?

X. As the Spider, when it hath caught the Fly that it hunted after, is not little proud, nor meanely conceited of her selfe: as hee likewise that hath caught an Hare, or hath taken a Fish with his net: as another for the taking of a Boare, and another of a Beare: so may they be proud, and applaud them∣selves for their valiant acts against the Sarmatae [or, Northern Nations lately defeated.] For these also, [these famous souldiers and warlike men,] if thou dost looke into their mindes and opinions, what doe they for the most part but hunt after prey?

XI. To finde out, and set to thy selfe some certain way and method of contemplation, whereby thou mayest clearely discerne and represent unto thy selfe, the mutuall change of all things, the one into the other. Beare it in thy minde evermore, and see that thou be throughly well exercised in this parti∣cular. For there is not any thing more effectuall to beget true magnanimity.

XII. He hath got loose from, [or, hee hath shaken

off the bonds of] his body, and perceiving that with∣in a very little while hee must of necessity hid the World farewell, and leave all these things behinde him, hee wholy applied himselfe, as to righteous∣nesse in all his actions, so to the common Nature in all things that should happen unto him. And con∣tenting himselfe with these two things, to doe all things justly, and whatsoever God doth send to like well of it: what others shall either say or thinke of him, or shall doe against him, hee doth not so much as trouble his thoughts with it. To goe on straight, whither right and reason directed him, and by so doing to follow God, was the onely thing that hee did minde, that, his onely businesse and occu∣pation.

XIII. What use is there of suspition at all? [or, why should thoughts of mistrust, and suspition concer∣ning that which is future, trouble thy minde at all?] What now is to be done, if thou mayest search and enquire into that, what needes thou care for more? And if thou art well able to perceive it alone, let no man divert thee from it. But if alone thou doest not so well perceive it, suspend thine action, and take advice from the best. And if there bee any thing else that doth hinder thee, goe on with pru∣dence and discretion, according to the present oc∣casion and opportunity, still proposing that unto thy selfe, which thou doest conceive most right and just. For to 〈◊〉〈◊〉 that aright, and to speed in one pro∣secution of it, must needes be happinesse, since it is that onely which wee can. [truely and properly be said to] misse of, [or, miscarrie 〈◊〉〈◊〉]

XIV. What is that that is slow, and yet quick? merry and yet grave? Hoe that in all things doth follow Reason for his guide.

XV. In the morning as soone as thou art awaked [when thy judgement, before either thy affections, or ex∣ternall objects have wrought upon it, is yet most free and impartiall:] put this question to thy selfe whether if that which is right and just be done, the doing of it by thy selfe, or by others [when thou art not able thy selfe] be a thing materiall or no. For sure it is not not. And as for these that keepe such a life, and stand so much upon the praises, or dispraises of other men, hast thou forgotten: what manner of men they be? that such and such upon their beds, and such at their hoard: what their ordinary acti∣ons are: what they pursue after, and what they fly from: what thefts and rapines they commit, if not with their hands and feet, yet with that more precious part of theirs, their mindes: which (would it but admit of them) might enjoy faith, modesty, truth, justice, a good spirit.

XVI. Give what thou wilt, and take away what thou wilt, saith he that is well taught and truly mo∣dest, to Him that gives, and takes away. And it is out of a stout, and peremptory resolution, that hee saith it, but in meere love and humble submission.

XVII. So live [as indifferent to the world, and all worldly objects] as one who live•• by himselfe alone upon some desert hill. For whether here, or there, if the whole world be was one Towne, it matters not much for the place. Let them behold, and see a Man, that is a Man indeede, living according to

the true nature of man. If they cannot beare with me, let them kill me. For better were it to die, then so to live [as they would have thee.]

XVIII. Not to make it any longer a matter of dis∣pute, or discourse, what are the signes and pro∣prieties of a good man, but really, and actually to be such.

XIX. Ever to represent unto thy selfe, and to set before thee, both the generall Age, and Time of the World, and the whole Substance of it. And how all things particular in respect of these are for their sub∣stance, as one of the least seedes that is, [or, as the seede that is in a Figge:] and for their duration, as the turning of the pestle in the Morter once about. Then to six thy minde upon every particular object of the World, and to conceive it, (as it is indeede,) as already being in the state of dissolution, and of change; tending to some kinde of either putrifacti∣on or dispersion; or whatsoever else it is, that is the death as it were of every thing in his owne kinde.

XX. Consider them through all actions and occu∣pations, of their lives: as when they eate, and when they sleepe: when they are in the act of necessary exoneration, and when in the act of lust. Againe, when they either are in their greatest exultation; and in the middle of all their pompe and glory; or being angry and displeased, in great state and ma∣jestie, as from an higher place, they chide and re∣buke. How base, and slavish, but a little while agoe, they were faine to be, that they might come to this; and within a very little while what will bee their estate, [when death hath once seized upon them.]

XXI. That is best for every one, that the common Nature of all doth send unto every one, and then is it best, when she doth send it.

XXII. The Earth [saith the Poet] doth often long af∣ter the raine. So is the glorious skie often as desirous to fall upon the Earth, which argues a mutuall kinde of love betweene them. And so [say I] doth the world beare a certaine affection of love to whatsoever shal come to passe. With thine affections shall mine concurre, O World. The same (and no other,) shall the ob∣ject of my longing be, which is of thine. Now that the World doth love as it is true indeede, so is it as commonly said, and acknowledged, when [accor∣ding to the Greeke phrase, imitated by the Latines, of things that use to be,] wee say commonly, that they love to be.

XXIII. Either thou doest continue in this kinde of life, and that is it, which so long thou hast beene used unto [and therefore tolerable:] or thou doest re∣tire [or, leave the World] and that of thine owne ac∣cord, [and then thou hast thy minde:] or thy life is cut off, and then [mayest thou rejoyce that] thou hast ended thy charge. One of these must needes be. Be therefore of good comfort.

XXIV. Let it alwayes appeare, and be manifest unto thee, that solitarinesse, and desart place, [by many Philosophers, so much esteemed of, and affected,] are of themselves but thus and thus; and that all things are here [to them that live in Townes, and con∣verse with others:] as they are [the same nature every where to be seene and observed:] to them that have retired themselves to the top of mountaines, and to

desart Havens, or what other [desart and inhabited] places soever. For any where [if thou wilt] mayest thou quickly finde and apply that to thy selfe, which Plato saith [of his Philosopher,] in a place; [as pri∣vate and retired] saith hee, [as if hee were] shut up and enclosed about in some Shepherds lane, on the top of a hill. There by thy selfe to put these questions to thy selfe [or, to enter into these considerations:] What is my chiefe and principall part, which hath power over the rest? What is now the present estate of it, as I use it: and what is it, that I employ it about? Is it now voyde of reason or no? Is it free, and separated; or so af∣fixed, so congealed and growne together, as it were with the flesh, that it is swayed by the motions and inclinations of it?

XXV. Hee that runnes away from his Master, is a fugitive. But the law is every mans Master. Hee therefore that forsakes the Law, is a fugitive. So is hee, whosoever he be, that is either sorry, angry, or afraid, or for any thing that either hath beene, is, or shall be by his appointment, who is the Lord and Governour of the Universe. For hee truly and properly is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [or, the Law] as the onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [or, distributer and dispenser:] of all things that happen unto any one in his life time. Whosoever then is either sorry, angry, or afraid is a fugitive.

XXVI. From man is the seede, that once cast into the wombe, man hath no more to doe with it. An∣other Cause succeedeth, and undertakes the Worke, and in time brings a Child (that wonderfull effect from such a beginning!) to perfection. Againe, Man lets food downe through his throat; and that

once downe, hee hath no more to doe with it. An∣other Cause succeedeth and distributeth this foode into the Senses, and the affections: into life and in∣to strength; and doth with it those other many and marvailous things, that belong unto man. These things therefore that are so secretly, and invisible wrought and brought to passe, thou must use to be∣hold and contemplate; and not the things them∣selves onely, but the power also by which they are effected; that thou mayst behold it, though not with the eyes of the body, yet as plainly and visi∣bly as thou canst see and discerne the [outward] ef∣ficient cause of the depression and elevation of any thing.

XXVII. Ever to mind and consider with thy selfe, how all things that now are, have beene heretofore much after the same sort, and after the same fashion that now they are: and so to thinke of those things which shall bee hereafter also. Moreover, whole dramata, and uniforme scenes, [or, scenes that com∣prehend the lives and actions of men of one calling and profession:] as many as either in thine owne experi∣ence thou hast knowne, or by reading of ancient hi∣stories; (as the whole Court of Adrianus, the whole Court of Antoninus Pius, the whole Court of Phi∣lippus, that of Alexander, that of Craesus:) to set them all before thine eyes. For thou shalt finde that they are all but after one sort and fashion: [or, all of the same kinde and nature:] only that the actors were others.

XXVIII. As a pigge that cryes and flings when his throat is cut, phancie to thy selfe every one to bee,

that grieves [for any wordly thing] and takes on. Such a one is he also, who upon his bed alone, doth bewaile the miseries of this our mortall life. And remember this, that unto reasonable creatures only it is granted that they may willingly and freely sub∣mit unto Providence: but absolutely to submit, is a necessity imposed upon all creatures equally.

XXIX. Whatsoever it is that thou goest about, consider of it by thy selfe, and aske thy selfe, What? because I shall doe this no more when I am dead, should therefore death seeme grievous unto me?

XXX. When thou art offended with any mans transgression, presently reflect upon thy selfe, and consider what thou thy selfe art guiltie of in the same kinde. As that thou also perchance dost think it a happinesse either to be rich, or to live in plea∣sure, or to be praised and commended, and so of the rest in particular. For this if thou shalt call to mind, thou shalt soone forget thine anger: especially when at the same time this also shall concurre in thy thoughts, that he was constrained [by his error and ignorance] so to doe: For how can he choose [as long as he is of that opinion?] Doe thou therefore if thou canst, take away that from him, that forceth him to doe as he doth.

XXXI. When thou seest Satyro, thinke of Socra∣ticus, & Eutyches, or Hymen, and when Euphrates, thinke of Eutychio, and Sylvanus, when Alciphron, of Tropaeophorus, when Xenophon, of Crito, or Severus. And when thou doest looke upon thy self, phancie unto thy selfe some one or other of the Cae∣sars; and so for every one, some one or other that

hath beene for estate and profession answerable un∣to him. Then let this come to thy minde at the same time; And where now are they all? No where or any where? For so shalt thou at all times be able to perceive how all worldly things are but as the smoake, [that vanisheth away:] or, indeed, meere nothing. Especially when thou shalt call to minde this also, that whatsoever is once changed, shall ne∣ver be againe as long as the world endureth. And thou then, how long shalt thou endure? And why doth it not suffice thee, if vertuously, and as becom∣meth thee, thou mayest passe that portion of time, how little soever it be, that is allotted unto thee?

XXXII. What a subject, and what a course of life is it, that thou doest so much desire to be rid of. For all these things, what are they, but fit objects for an understanding, that beholdeth every thing accor∣ding to its true nature, to exercise it selfe upon? Be patient therefore, untill that (as a strong stomach that turnes all things into his owne nature; and as a great fire that turneth in flame and light, whatso∣ever thou doest cast into it:) thou have made these things also familiar, and as it were naturall unto thee.

XXXIII. Let it not be in any mans power, to say truly of thee, that thou art not truly simple, [or, syncere and open,] or not good. Let him be deceived whosoever he be that shall have any such opinion of thee. For all this doth depend of thee. For who is it that should hinder thee from being either truly simple or good? Doe thou only resolve rather not to live, then not to bee such. For indeed neither

doth it stand with reason that he should live that is not such. What [then] is it that may upon this pre∣sent occasion according to best reason and discreti∣on, either he said or done? For whatsoever it bee, it is in thy power either to doe it, or to say it, and therefore seeke not any pretences, as though thou wert hindered. Thou wilt never cease groaning and complaining, untill such time as that, what pleasure is unto the voluptuous, be unto thee, to doe in eve∣ry thing that presents it selfe, whatsoever may bee done conformably and agreeably to the proper con∣stitution of man, [or, to man as he is a man.] For thou must account that pleasure, whatsoever it bee, that thou mayest doe according to thine owne Na∣ture. And to doe this, every place will fit thee. Un∣to the Cylindrus [or, roller] it is not granted to move every where according to its owne proper motion, as neither unto the water, nor unto the fire, nor un∣to any other thing, that either is meerly naturall, or naturall and sensitive, but not rationall. For many things there be that can hinder their operations. But of the minde and understanding this is the proper priviledge, that according to its owne nature, and as it will it selfe, it can passe through every obstacle that it findes, and keepe straight on forwards. Set∣ting therefore before thine eyes this happinesse and felicity of thy minde, whereby it is able to passe through all things [and is capable of all motions, whe∣ther] as the fire, upwards; or as the stone downe∣wards, or as the Cylindrus through that which is slo∣ping: [or, through a declivitie:] content thy selfe with it, and seeke not after any other thing. For all

other kinde of hinderances [that are not hinderances of thy minde] either they are proper to the body, or meerly proceed from the opinion, Reason not ma∣king that resistance that it should, but basely, and cowardly suffering it selfe to be foiled; and of them∣selves can neither wound, nor doe any hurt at all. Else must hee of necessitie, whosoever hee bee that meets with any of them, become worse then he was before. For so is it in all other subjects, that that is thought hurtfull unto them, wherby they are made worse. But here contrariwise, man (if he make that good use of them that he should) is rather the better and the more praise worthy for any of those kinde of hinderances, then otherwise. But generally re∣member that nothing can hurt a naturall Citizen, that is not hurtfull unto the Citie it selfe, nor any thing hurt the City, that is not hurtfull unto the Law it selfe. But none of these casualties, or exter∣nall hinderances, doe hurt the Law it selfe; [or, are contrarie to that course of Iustice, and equitie, by which publick societies are maintained:] neither therefore doe they hurt either Citie or Citizen.

XXXIV. [As he that is bitten by a mad dog, is affraid of every thing almost that he seeth: so] unto him, whom the Dogmata have once bitten [or, in whom true knowledge hath made an impression] every thing almost [that he sees or reades] be it never so short or ordinarie, doth afford a good memento; to put him out of all griefe and feare, as that of the Poet, The windes blow upon the trees, and their leaves fall upon the ground. Then doe the trees beginne to budde againe, and by the spring time they put forth new branches. So is

the generation of men; some come into the world, and o∣thers goe out of it. Of these leaves then thy Children are. And they also that applaud thee so gravely, [or, that applaud thy speeches, with that their usuall acclama∣tion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, O wisely spoken!] and speake well of thee, as on the other side, they that stick not to curse thee, they that privately and secretly dispraise and deride thee, they also are but leaves. And they also that shall follow, in whose memories the names of men famous after death, is preserved, they are but leaves neither. For even so is it of all these [worldly] things. Their Spring comes, and they are put forth. Then blowes the winde, and they goe downe. And then in lieu of them grow others out of the wood [or, common matter of all things:] like unto them. But, to endure but for a while, is common unto all. Why then shouldest thou so [earnestly] ei∣ther seeke after these things, or fly from them, as though they should endure for ever? Yet a little while, and thine eyes will be closed up, and for him that caries thee to thy grave shall another mourne within a while after.

XXXV. A good eye must be good to see whatsoe∣ver is to be seene, and not greene things only. For that is proper to sore eyes. So must a good eare, and a good smell be ready for whatsoever is either to be heard, or smelt: and a good stomach as indif∣ferent to all kindes of food, as a milstone, to what∣soever shee was made for, to grinde. As ready there∣fore must a sound understanding be for whatsoever shall happen. But he that saith, O that my Children might live! and, O that all men might commend mee for

whatsoever I doe! is an eye that seekes after greene things; or as teeth, after that which is tender.

XXXVI. There is not any man that is so happy in his death, but that some of those that are by him when he dies, will be ready to rejoyce at his [suppo∣sed] calamitie. Is it one that was vertuous and wise indeed? Will there not some one or other be found, who thus will say to himselfe, Well now at last shall I bee at rest from this Pedagogue. Hee did not indeed o∣therwise trouble us much: but I know well enough that in his heart, hee did much condemne us. Thus will they speake of the vertuous. But as for us, alas! how ma∣ny things be there, for which there bee many that glad would be to be rid of us. This therefore if thou shalt thinke of whensoever thou dyest, thou shalt die the more willingly, when thou shalt thinke with thy selfe, I am now to depart from that world, wherein those that have beene my neerest friends and acquaintances, they whom I have so much suf∣fered for, so often prayed for, and for whom I have taken such care; even they would have me die, ho∣ping that after my death they shall live happier, then they did before. What then should any man desire to continue here any longer? Neverthelesse, when∣soever thou dyest, thou must not be lesse kinde and loving unto them for it; but as before, see them, continue to be their friend, to wish them well, and meekly, and gently to cary thy selfe towards them, but yet so that on the other side, it make thee not the more unwilling to die. But as it fareth with thē that die an easie quick death, whose soule is soon separa∣ted frō their bodies, so must thy separation frō them

be. To these had nature joyned and annexed mee: now shee parts us; I am ready to depart, as from friends and kinsmen, but yet without either relu∣ctancie, or compulsion. For this also is according to Nature.

XXXVII. Use thy selfe, as often, as thou seest any man doe any thing, presently (if it bee possible) to say unto thy selfe, what is this mans end in this his action? But begin this course with thy selfe first of all, and diligently examine thy selfe [concerning what∣soever thou doest.]

XXXVIII. Remember, that that which sets a man at worke, and hath power over the affections to draw them either one way, or the other way, is [not any externall thing properly but] that which is hidden within [every mans dogmata, and opinions:] That, that is Rhetorick; that is life; that (to speake true) is man himselfe. As for [thy body,] which as a vessel, [or, a case:] compasseth thee about, and the many and curious instruments that it hath annexed unto it, let them not trouble thy thoughts. For of them∣selves they are but as a carpenters axe; but that they are borne with us, and naturally sticking unto us. But otherwise, without the inward cause that hath power to moove them, and to restraine them, those parts are of themselves of no more use unto us, then the shuttle is of it selfe to the weaver, or the pen to the writer, or the whip to the coach-man.

Notes

• See B. v. N. 8. last lines.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• See B. IV N. III.